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By H. S. Harris
"Hegel's Ladder aspires to be...a 'literal commentary' on Die Phanomenologie des Geistes ...It used to be the wakeful objective of my thirty-year fight with Hegel to put in writing an explanatory remark at the ebook; and with its of completion I regard my very own 'working' profession as concluded...The winning behavior of commentators...is based at the common consensus of opinion that no matter what else it can be, Hegel's Phenomenology isn't the logical 'science' that he believed it used to be. this is often the acquired view that i need to overthrow. but when i'm correct, then an acceptably non-stop chain of argument, paragraph through paragraph, must be discoverable within the text." -- from the Preface.
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Additional resources for Hegel's Ladder, Volume 2
Example text
Its spirit is the Earth-Spirit for which only the being that is the actuality of singu lar consciousness counts as true actuality. , actively), as opposed to "being all reality an sich" or contemplatively (as Rational Observation was). This self has the actualization of its own singular happi ness as its object. This goal is still only a project. It does not yet subsist finitely any where in the world. e. behold itself both physically and intellectually as another independent Wesen, another physical and intellectual being.
Each of them in turn will be championed by a hero of the moral life; and the climax of their procession is the concept of individual virtue. Eventually Hegel will offer us half a paragraph com paring this with the "virtue" of substantial Sittlichkeit (par. 390). 25 What is most important in this paragraph is the clear assertion that Moralitiit is a Gestalt than Sittlichkeit. Writers on Hegel's ethics often talk as if he was a Sittlichkeit embodies Moralitiit; it is a double inversion of classical Sittlichkeit.
That is not what we are observing now. Our concern is with an Active Reason that exists in the world of rational Observation; it has our social world as its stage and repertory. All of the impulses of natural life, are now experienced in the context of a definition of self-fulfilment (or happiness) that is known. This is an inheritance of Greek wisdom; but it is inherited as theoretical knowledge, not as actual virtue. In the Greek experience all the forms of natural impulse were con sciously subordinated to the public good of the City.